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This report draws on ACLED data to examine patterns of infighting and repression in Houthi-controlled Yemen from 2015 to the present. It shows that behind the purported projection of unity in the face of the ‘aggression,’ local struggles within the Houthi movement, and between the movement and the tribes, are widespread across the territories under Houthi control. This geographic diffusion, however, has not translated into a unitary front against the Houthis; it rather reflects localized resistance to Houthi domination and encroachment in tribal areas which has stood little chance against the Houthis’ machine of repression

Alongside the regular army, special military units and armed militias operate under the command of high-ranking Houthi officials, loyal tribal shaykhs, and other prominent figures capable of rallying support locally. While expected to show ideological commitment to the Houthi cause, local commanders also enjoy relative autonomy, operating as a network of militias that are involved in the extraction of levies and the recruitment of fighters in support of the war effort

Rival factions are reported to exist among senior Houthi officials competing over access to positions of power and control of rents. While these are rarely — if ever — acknowledged in public, concerns over balancing their relative influence on decision-making are said to determine the allocation of regime posts and resources

In 2020, more than 40 distinct battles between opposing Houthi forces were recorded in 11 governorates, compared to the 15 battles distributed across six governorates in 2018 and the 31 battles across seven governorates in 2019

a multitude of locally situated struggles among elements of the Houthi regime over land property, checkpoint control, and taxation

Since 2015, tribes have spearheaded the military campaign against the Houthis in several battlefronts across Yemen, although intermittent or inadequate support from the armed forces of the Yemeni government and the Saudi-led coalition has been a frequent cause of frustration. Over the past year, the Murad tribe mounted a fierce resistance against the Houthi offensive in Marib amidst a spectacular failure of the army to coordinate and lead the fighting (Nagi, 29 September 2020). Likewise, tribal fighters and shaykhs have been enlisted to join brigades associated with the government and the coalition, such as the powerful Second Giants Brigade deployed on the western front and dominated by the Al Subayha tribe (Al Masdar, 3 January 2021). Beyond mere fighting, tribal mediation has also succeeded in achieving several prison swaps between the government and the Houthis, often outperforming UN-brokered mediation efforts (Al Masdar, 9 December 2019; Al Dawsari, 10 November 2020).

violence targeting unarmed tribespeople and communal groups has substantially increased over the past two years, a reflection of growing Houthi repression.

the enforcement of norms deemed as illegitimate by the tribes, as well as the forceful arrest of tribespeople, has led locals to take up arms against the Houthis in several northern governorates

the destruction of a house represents a physical and symbolic humiliation, which can deprive a tribal shaykh of power and respect among his community and beyond. In February 2014, the Houthis blew up the house of the Al Ahmar family in Amran, a warning sign for other tribal shaykhs planning to oppose the Houthi advance in Hashid territory (Al-Dawsari, 17 February 2020). This event was not the last one, and the use of these tactics has in fact intensified throughout the war: data collected by ACLED reveal that the Houthis blew up, burnt, or shelled houses belonging to tribal, community, and party leaders in at least 51 districts across 17 governorates

The Houthis have responded to mounting tribal opposition with severe repression, resulting in higher levels of violence targeting civilians and breeding further anxiety among the tribes. 

While spared by the fragmentation and insurgencies that characterize much of southern Yemen (for more, see ACLED’s analysis series mapping little-known armed groups in Yemen, as well as our recent report on the wartime transformation of AQAP), infighting and repression constitute two major sources of instability in Houthi-controlled territories, and a potential challenge to the survival of the Houthi regime in the coming years.

In 2015, the outbreak of the war gave yet another boost to AQAP’s fortunes in Yemen. Amidst the fragmentation of the Yemeni armed forces, the Hadi government and the Saudi-led coalition saw AQAP as an indispensable bulwark to prevent Houthi-Saleh forces from advancing into central and southern Yemen

At its apogee in 2015-2016, AQAP was reported to be active in 82 of Yemen’s 333 districts. Four years later, the number has decreased to 40

While the Hadi government and the Saudi-led coalition were preoccupied with the advance of Houthi-Saleh forces in central and southern Yemen, AQAP took advantage of the situation to capture Mukalla, the capital of Hadramawt governorate and Yemen’s fifth largest city. Upon entering Mukalla almost without a fight on 2 April 2015, the group staged a mass jailbreak which freed 150 fighters – including the current AQAP emir Batarfi – from the central prison, looted approximately 100 million USD from the local branch of the Central Bank, and seized military equipment (Radman, 17 April 2019). During its year-long occupation of the city, AQAP developed governance practices that turned its Islamic emirate into a proto-state.

Until April 2016, when an Emirati-led offensive drove AQAP out of Mukalla, the group collected an estimated two million USD every day in customs fees levied on goods and fuel entering the port.

Nowhere was AQAP’s participation in the conflict more pronounced than in the mountains of Al Bayda, where the group mounted a fierce resistance against the Houthis from as early as 2014. The Houthis moved into Al Bayda in the last quarter of 2014 under the pretext of fighting ISY, and within one year took control of the province. 

At the heart of AQAP’s success in 2015-2016 was its pragmatism. Contrary to the uncompromising sectarian narrative of ISY, AQAP has calibrated its message to local audiences, winning the support of local tribes who were largely concerned with protecting their homeland from the Houthis

tribes have long been wary of AQAP, fearing that the group’s presence in tribal territory would elicit counterterrorism operations and further disrupt tribal orders (Al-Dawsari, June 2018)

Though aligned with nearly a decade of counterterrorism operations conducted on Yemeni soil, the military-heavy approach endorsed by the Trump administration inflicted several losses to AQAP and ISY, while also exacting a heavy civilian toll. In January 2017, a botched Special Operations raid in Yakla area targeting AQAP emir Qasim Al Raymi killed instead several members of the Al Dhahab clan, including a pro-government tribesman whom the US mistakenly believed to be an AQAP operative (Al-Muslimi, 26 June 2019). It was estimated that at least 25 civilians, including women and children, have died in US ground raids launched between January and May 2017 (The Bureau of Investigative Journalism, 9 February 2017; The Intercept, 28 May 2017).

a military campaign spearheaded by coalition-backed Yemeni troops was successful in curbing AQAP activity in Yemen’s southern provinces. Earlier research by ACLED has highlighted how AQAP’s retreat from Shabwah went hand in hand with the activation of local counterterrorism forces funded and trained by the UAE (see Yemen’s Fractured South: ACLED’s Three-Part Series). In addition to recapturing pockets of territory from AQAP, the Security Belt in Abyan and Aden and the Elite Forces in Shabwah and Hadramawt drained the organization’s recruiting pool, exposing its vulnerabilities and subordination to tribal politics.

The main beneficiaries of AQAP’s fragmentation were Salafist militias variously aligned with the Hadi government or the Southern Transitional Council (STC), as well as ISY which aggressively boasted about its ideological purity

The four factors plunging AQAP into a major crisis coincided with the evolution of the jihadi “cold war” with ISY into a hot war in July 2018 (Hamming, 7 November 2018)

Local and national factors likely ignited the armed confrontations between the two groups, rather than ideological disputes on a transnational scale

As of November 2020, no clashes between AQAP and ISY have been reported in the last nine months as AQAP started its shift from redeployment to retrenchment.

a Houthi offensive in the Qayfa tribal areas this year led to a significant defeat of both AQAP and ISY at the hands of Houthi forces

Instead of fighting ISY, AQAP has ramped up its anti-Houthi rhetoric, in an attempt to reclaim its role as the main enemy of the Houthis

AQAP has long taken advantage of tribal grievances towards the Houthis by positioning itself at the epicenter of Houthi opposition in Al Bayda, and therefore presenting itself as a potential partner for tribal resistance movements

Despite a recent uptick in activity between August and October 2020, which could indicate a slow consolidation of capabilities following the drone strike that killed both its Emir Al Raymi and senior jurist Al Ibbi in January, AQAP’s activity plummeted in November.

if AQAP manages to re-consolidate itself in Yemen, the threat it poses towards its ‘distant’ enemies, such as the United States, could increase as well. This is the driving force behind the US attempts to contain AQAP in Yemen

"They ran away in all directions and nobody knows where they went,"

Mubarak built up tourist resorts in South Sinai that locals say mostly benefited Egyptians from the Nile Valley, and tried to impose an Egyptian administrative structure on North Sinai which undermined the authority of local Bedouin tribal elders.

"What brought this ideology is the marginalization," says one resident. "If someone can't earn a living, he thinks the alternative is to be strict in worship."

In every village, three or four youths have disappeared to join the militants, sometimes inspired by al Qaeda propaganda over the Internet, and sometimes by preachers in local mosques.

North Sinai is in some ways similar to the tribal areas of Pakistan, where al Qaeda has dug deep roots. Both have been neglected by central government; both lie in the middle of wider political conflicts.And the authority of tribal leaders in both has been diminished as money - from crime, Gulf remittances and state patronage - filtered into other hands - making it easier for militants to promote unity in Islam over tribal loyalty.

the rise of these new Bedouin fundamentalists," said Yaari. "They are destroying the old tribal structures. They allow marriages between rival tribes and force women to wear the veil. This never happened before

Already, according to one Arab diplomat in Islamabad, Egyptian members of al Qaeda have begun to move back from Pakistan to take advantage of political changes at home.

"Al Qaeda is more interested in using Palestine as a tag for its global fight rather than have an actual base in Gaza or the West Bank," said one diplomat. "They believe a Palestinian group would have a more nationalist outlook."

The report describes the evolution of al-Qaeda in Yemen since the late 1980s; what tribes are, the government’s relations with tribes, and tribes’ governance and value systems; and AQAP-tribal interactions before and during the civil war, when some tribes have coordinated with AQAP against the Houthis, a common enemy

Limit the use of airstrikes and raids against AQAP, especially in areas where clashes between Houthis and tribes are ongoing. Such attacks generate popular anger among tribes and other Yemenis that AQAP exploits.

Contrary to a common stereotype, tribal areas are not lawless

Tribes oppose AQAP because its presence can instigate conflict within tribes, threaten the fragile social order, and invite air strikes

AQAP has been able to recruit some tribal youth who, frustrated, without economic prospects, and isolated in their communities, are vulnerable to its propaganda that speaks to their social and political grievances and offers them status and material gain.

The preferred U.S. strategy against AQAP has been to prosecute a controversial and far-reaching air (mainly drone) strike campaign. These strikes have killed AQAP leaders, but also killed and injured many civilians in tribal areas, and caused destruction and disruption that breed deep anger among tribes toward the Yemeni and the United States governments. AQAP exploits this to build support.

The tribal moderns may endorse Islamism, or liberal democracy, but the fact of the matter remains constant. From the perspective of regimes, they are a dangerous bunch, simply because if they invoke tribal solidarities, they may be heeded by their fellow cousins, both imaginary and real.

No doubt, activists in Kuwait and other GCC countries will fall under the heavy weight of a pact designed above all to control, monitor and punish dissidents. The GCC itself may not move from cooperation to unification in the near future but it has certainly become yet another mechanism to silence peaceful and legitimate opposition across borders. Read More: http://www.al-monitor.com/pulse/originals/2015/03/saudi-gcc-security-dissident-activism-detention-opposition.html Madawi Al-Rasheed Columnist  Dr. Madawi Al-Rasheed is a columnist for Al-Monitor and a visiting professor at the Middle East Centre at the London School of Economics and Political Science. She has written extensively about the Arabian Peninsula, Arab migration, globalization, religious trans-nationalism and gender. On Twitter: @MadawiDr !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);js.id=id;js.src=p+'://platform.twitter.com/widgets.js';fjs.parentNode.insertBefore(js,fjs);}}(document, 'script', 'twitter-wjs'); function target_popup(a){window.open("","formpopup","width=400,height=400,resizeable,scrollbars");a.target="formpopup"}

the role of “The Sheikh” was invented, as mediator between the government and the inland population. Unlike the wise and elderly tribal sheikhs who were appointed through tribal consensus, these “sheikhs” were co-opted by the government. They did not protect the independence of the tribes, they did not arbitrate disputes, and they had little power in local affairs. Still the power of these sheikhs for hire was “exalted, since it was through them that decrees of government were transmitted to the tribesmen.”17 Although they were viewed as “agents of the occupier,” the Bedouins were left with no choice but to turn to them in issues pertaining to their economic and political lives

Prior to 1952, “Egypt had the largest consumer market for hashish in the Middle East. Turkey, Lebanon and Syria were the largest regional producers of the drug.”20 The smuggling route ran through the more accessible desert areas of the Middle East, crossing the TransJordanian Plateau, the Negev, and the North Sinai to Egypt. With the ousting of King Farouk in 1952, Abdel Nasser started to fortify the North of Sinai to prepare for nationalizing the Suez Canal. As a result, the smuggling route had to move to the mountainous and inaccessible South Sinai. Thus, the South Sinai “smuggler” came into being, and made use not only of his unemployment, but his nomadic prowess and knowledge of his cavernous terrain. The logic was, if the state treated them as outsiders, then they might as well exist outside the law. After all, smuggling was more lucrative than any grazing or menial government job could ever be

the smuggling business continued even after the Israeli occupation of the Sinai Peninsula in 1967. “Assuming that the Egyptian border guards would be given a cut of the drugs as a bribe, they chose to allow the smugglers to continue operating the drug traffic to Egypt, on the logic that drug use by Egyptian soldiers could only benefit Israel.”21 However, when the Eilat-Sharm road opened in 1972, the Israelis feared that the inexpensive drug might find its way into their own lucrative drug scene, and effectively ended all activity

Whereas the Egyptian administration distributed a sadaga, meaning charity, through their hired sheikhs, the Israelis personally distributed basic food staples from the American charitable organization CARE to the heads of every family.25 They also organized visits to villages in Israel, built a total of eleven clinics, offered formal vocational courses in Dahab and Sharm El Sheikh, employed half the Bedouin population in the oil fields, and in military and civilian construction, and at the request of the sheikhs, built them a total of thirteen schools in South Sinai alone. The Bedouins, who had expected to be dealt with impersonally, were quite amused with the new perks. Still, while most embraced change, they never let their guard down. In other words, there were no illusions of loyalty. Israel was still seen as an “occupying power.”

the Israelis also created “The Exotic Bedouin.”

One way for the Bedouins to mark their territory was to come up with an image that would help define and differentiate them. As a result, the “Muslim Bedouin” was born. The issue of self-definition became an urgent one when relations with outsiders ceased to be conducted through sheikhs and Bedouins came into increasing contact with the West. They felt that all Westerners, whether tourists or soldiers, Israelis or Europeans, Jews or Christians, invaded their privacy and threatened their traditions and customs.28 For example, in keeping with the Sinai image as an exotic, all-natural paradise, the tourists sunbathed in the nude, a practice that Bedouins took great offense to. When they expressed their dismay and requested that the behavior of tourists be regulated, Israeli authorities responded by explaining that they wanted nothing to do with the issue. Seeing that the “Bedouins were not permitted by either Israeli or Egyptian law to impose their own laws on non-Bedouins.. the problem could not be resolved.”29 In response, the Bedouins encouraged an Islamic revival of a very paradoxical nature. They still worked in tourism and came into contact with tourists everyday, but all the money made was “purified” by lavish expenditure on mosques and shrines of Saints and excessive manifestations of religious zeal. “‘We are Muslims,’ (they said) ‘they are the Jews.’”30

While the Bedouins were trying to disassociate themselves from the West, Egyptian policy was heading in the other direction. To complicate matters even more, “state-supported Muslim institutions, such as Al-Azhar University, invested this official policy with an Islamic sanction.”31 Result was an institutional type of Islam, one that was mainly constructed to fight the remnants of Nasser’s socialist regime. In this context, it was hard for the Muslim Bedouin to demonstrate loyalty merely by waving the flag of religion. The fact that Egypt signed a peace treaty with Israel did not help bridge the gap either. Were the Bedouins to be viewed as fellow Egyptian returning from exile or were they treacherous collaborators?32 More importantly, which of these images was more beneficial to the state?

“The Villain” was born; an all-encompassing figure who stood for many ills all at once. He was uncivilized, lawless, treacherous, and dangerous. The most important thing for the state was to cater to the economic interests of Cairo’s elite in the Sinai, from the military and the industrialists, to the members of political parties and ministers. This goal could only be achieved through a label that would blunt Bedouin capacity to organize, gain sympathy, and attract media attention. In 1980, “Law 104, providing for state ownership of desert land and thus making the whole Sinai government property was changed to permit private ownership.”33 The law had some devastating effects on the Bedouins. Their land claims were not legally recognized, and they were subsequently displaced “with no government compensation.”34 In their place, the land was repopulated with peasants to solve the unemployment problem in the urban center. The once virgin coast became littered with grotesque infrastructure that paid no heed to damaging the natural balance of the environment; thousands of them were framed and sent to prison after the terrorist attacks on Sharm El Sheikh and Dahab in 2004 and 2005

a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond

every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves

All what is left of Bedouin life is its cultural identity, and they hold on to that dearly. “The Bedouin is not Egyptian,” a young man in a white cotton head dress said, “The Sinai is not Egyptian or Israeli. It is Bedouin.” This is all that is left. In the age of state-systems, modernization and globalization, the world is becoming increasingly hegemonic and indigenous cultures are losing the battle. The world might like to think that it is without borders, but say that to a Bedouin and wait for a response.

not a regional politics based on sectarian priorities, but rather a pathological preoccupation with regime stability in the Saudi monarchy, with anxieties arising whenever political tendencies emerge in the region that elude its control, and are perceived as threatening

There is a long experience of division between the north and the south, and this means that any unity government for the whole of Yemen can only be sustained by an iron-fisted dictator like Saleh or through a genuine power-sharing federalist kind of arrangement. Beyond this, the country bears the scars of Ottoman rule intermixed with a British presence in Aden and the surrounding area, vital for colonial priorities of controlling the Suez and the trade routes to the East.Additionally, Yemen remains a composite of tribes that still command the major loyalty of people. The modern European insistence on sovereign states in the Middle East never succeeded in overcoming the primacy of Yemeni tribal identities. Any possibility of political stability requires subsidising Yemen’s tribes as Saudi Arabia did during Saleh’s dictatorship (1990-2012) or creating a multi-coloured quilt of autonomous tribal polities. When geography and tribalism are taken into account recourse to the Shia-Sunni divide or the Riyadh-Tehran rivalry as an explanation of Yemen’s strife-ridden country is a cruel and futile fantasy.

What is needed is establishing a political transition sensitive both to the North-South split and the strength of Yemeni tribes coupled with massive economic assistance from outside and the creation of a UN peacekeeping presence tasked with implementation

Such a rational path is currently blocked, especially by the intense militancy of the aggressive Saudi leadership of King Salman bin Abdul Aziz Al-Saud, and his son, Prince Mohammed bin Salman, Secretary of Defence, the apparent champion of military intervention

Saudi Arabia funds the government as well as tribal leaders to secure support for Saudi policies and prevent the emergence of a non-tribal, non-sectarian democratic culture. Yet although Saleh worked hard at building a close relationship with Riyadh, he and other Yemenis were still treated with disdain by the Saudi princes, often denied meetings with the recently deceased Abdullah for receptions with his crown prince Sultan, who handled the “Yemen file”.

the spread of persistent surveillance technologies is particularly worrisome because they remove any limit on how much information police can gather on a person’s movements. “The border is the natural place for the government to start using them, since there is much more public support to deploy these sorts of intrusive technologies there,”

the company’s ultimate goal is to build a “layer” of electronic surveillance equipment across the entire perimeter of the U.S. “Over time, we’ll expand not only to the northern border, but to the ports and harbors across the country,”

In addition to fixed and mobile surveillance towers, other technology that CBP has acquired and deployed includes blimps outfitted with high-powered ground and air radar, sensors buried underground, and facial recognition software at ports of entry. CBP’s drone fleet has been described as the largest of any U.S. agency outside the Department of Defense

Nellie Jo David, a Tohono O’odham tribal member who is writing her dissertation on border security issues at the University of Arizona, says many younger people who have been forced by economic circumstances to work in nearby cities are returning home less and less, because they want to avoid the constant surveillance and harassment. “It’s especially taken a toll on our younger generations.”

Between 2013 and 2016, for example, roughly 40 percent of Border Patrol seizures at immigration enforcement checkpoints involved 1 ounce or less of marijuana confiscated from U.S. citizens.

In the U.S., leading companies with border security contracts include long-established contractors such as Lockheed Martin in addition to recent upstarts such as Anduril Industries, founded by tech mogul Palmer Luckey to feed the growing market for artificial intelligence and surveillance sensors — primarily in the borderlands. Elbit Systems has frequently touted a major advantage over these competitors: the fact that its products are “field-proven” on Palestinians

Border militarism has been spreading worldwide owing to neoliberal economic policies, wars, and the onset of the climate crisis, all of which have contributed to the uprooting of increasingly large numbers of people, notes Reece Jones

Leading Democrats have argued for the development of an ever-more sophisticated border surveillance state as an alternative to Trump’s border wall. “The positive, shall we say, almost technological wall that can be built is what we should be doing,” House Speaker Nancy Pelosi said in January. But for those crossing the border, the development of this surveillance apparatus has already taken a heavy toll. In January, a study published by researchers from the University of Arizona and Earlham College found that border surveillance towers have prompted migrants to cross along more rugged and circuitous pathways, leading to greater numbers of deaths from dehydration, exhaustion, and exposure.

“Walls are not only a question of blocking people from moving, but they are also serving as borders or frontiers between where you enter the surveillance state,” she said. “The idea is that at the very moment you step near the border, Elbit will catch you. Something similar happens in Palestine.”

CBP is by far the largest law enforcement entity in the U.S., with 61,400 employees and a 2018 budget of $16.3 billion — more than the militaries of Iran, Mexico, Israel, and Pakistan. The Border Patrol has jurisdiction 100 miles inland from U.S. borders, making roughly two-thirds of the U.S. population theoretically subject to its operations, including the entirety of the Tohono O’odham reservation

Verlon Jose, then-tribal vice chair, said that many nation members calculated that the towers would help dissuade the federal government from building a border wall across their lands. The Tohono O’odham are “only as sovereign as the federal government allows us to be,”

the agency uses its sprawling surveillance apparatus for purposes other than border enforcement

documents obtained via public records requests suggest that CBP drone flights included surveillance of Dakota Access pipeline protests

CBP’s repurposing of the surveillance tower and drones to surveil dissidents hints at other possible abuses. “It’s a reminder that technologies that are sold for one purpose, such as protecting the border or stopping terrorists — or whatever the original justification may happen to be — so often get repurposed for other reasons, such as targeting protesters.”

The impacts of the U.S. border on Tohono O’odham people date to the mid-19th century. The tribal nation’s traditional land extended 175 miles into Mexico before being severed by the 1853 Gadsden Purchase, a U.S. acquisition of land from the Mexican government. As many as 2,500 of the tribe’s more than 30,000 members still live on the Mexican side. Tohono O’odham people used to travel between the United States and Mexico fairly easily on roads without checkpoints to visit family, perform ceremonies, or obtain health care. But that was before the Border Patrol arrived en masse in the mid-2000s, turning the reservation into something akin to a military occupation zone. Residents say agents have administered beatings, used pepper spray, pulled people out of vehicles, shot two Tohono O’odham men under suspicious circumstances, and entered people’s homes without warrants. “It is apartheid here,” Ofelia Rivas says. “We have to carry our papers everywhere. And everyone here has experienced the Border Patrol’s abuse in some way.”

Tohono O’odham people have developed common cause with other communities struggling against colonization and border walls. David is among numerous activists from the U.S. and Mexican borderlands who joined a delegation to the West Bank in 2017, convened by Stop the Wall, to build relationships and learn about the impacts of Elbit’s surveillance systems. “I don’t feel safe with them taking over my community, especially if you look at what’s going on in Palestine — they’re bringing the same thing right over here to this land,” she says. “The U.S. government is going to be able to surveil basically anybody on the nation.”

a project of modern coexistence that not only had to be imagined and designed, but also built

to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860

subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways

The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?

the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community

The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.

both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power

US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable

Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers

many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.

the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines

the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East

why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.

One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time

In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism

a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists

the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims

I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing

really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism

Washington has denied involvement with the group, which it has labelled as a "terrorist" organisation, and condemned the attack.

"Reports of alleged US involvement are completely false," he said.

Tehran has also suggested that Saudi Arabia and Britain have supported Jundallah

Other analysts have rejected the idea that the West supports Jundallah and other ethnic groups.

Ali Nouri Zada, the director of the Arab-Iranian Studies Centre in London, told Al Jazeera: "It's very easy to point at Saudi, to the British and Americans ... [but] it [Jundallah] is a local organisation,"

"It was expected because Jundallah have issued a statement saying they were going to carry out a suicide attack against those who align themselves with the Revolutionary Guards against their group."

The blast occurred ahead of a meeting between Revolutionary Guards commanders and tribal chiefs, part of efforts to foster Shia-Sunni unity in the region. About 10 senior tribal figures were among the dead.

ruling parties and tribal figures are settling out [who will adopt] the commanding posts, consequently leading to quarrels and killings. The tribes insist that, for example, the commander of a peshmerga brigade should be from [among] them, and when their demands are met by ruling party officials, they nominate persons who lack any military knowledge and experience

“Both the PUK and the KDP use peshmerga forces under their command for other purposes: to guard orchards and houses of their political bureau members, to safeguard and serve tribal chiefs and even 'artists and dancers.'"

The office of KRG spokesman Jotiar Adil told Al-Monitor that many issues have delayed the unification of the forces. “The process is taking time for a number of reasons," the office stated, "among them new laws that need to be passed on peshmerga retirement and pensions, logistics and finances that need the support of the coalition forces and the Iraqi government

Maj. Gen. Baktyar Muhammed Sadiq, a member of the Ministry of Peshmerga’s reform board, told Al-Monitor that 14 brigades — nearly 40,000 peshmerga forces — are unified under the KRG Ministry of Peshmerga Affairs. “There are plans for unifying all peshmerga forces, including the 70 and 80 forces, but there is no specific timeline yet,” Sadiq said. “There are also plans that the political parties would no longer be involved in recruiting peshmerga forces.”

"Revenge dominates in Yemeni society. If people feel wronged and no one gives them justice they will try to get it themselves in any way," said Human Rights Minister Hooria Mashhour.

Political analyst Abdulghani al-Iryani said there was little chance of the old order reestablishing itself, though Saleh and the north Yemeni tribal and religious elites would try to resist the shift to decentralisation. "It's impossible. If you look at the historical patterns, his regime survived for so long against the law of gravity," Iryani said.

When Jordan annexed the West Bank in April 1950, Jerusalem became an integral part of the country whose constitution prohibits relinquishing or ceding any part of its territories.And even after Israel’s occupation of Jerusalem in 1967, Jordan maintained the right to oversee the city’s holy Islamic and Christian places. To this very day, the Jordanian Ministry of Awqaf (Endowments) continues to provide custodianship and services at Al-Aqsa Mosque and other religious places in Jerusalem.

Jerusalem’s legal and political status constitutes an important strategic file as far as the Jordanian regime is concerned. If the US changes the city’s status, from a Jordanian perspective, that would mean that the very mediator and guarantor of the Wadi Araba agreement is taking unilateral measures to change the status of a disputed territory over which negotiations have not yet been finalised

Jordan is the most anxious party in the region as a result of Trump’s pledges with regard to move the US embassy, a measure which would imply US acknowledgment that Jerusalem is the capital of Israel

recognition like this of Jerusalem as the Israel capital would breach the 1994 peace agreement, destroy all peace efforts and fatally end the final status negotiations in which the city is one of the most prominent and most crucial issues

the Al-Aqsa intifada in 2000 erupted and raged on for several years because of the holy city. The uprising saw the collapse of the Oslo agreement with the termination of the geographical designation of the West Bank territories into A, B and C as well as the unilateral decision to withdraw Israeli troops from the Gaza Strip without negotiations

Jordan is keen to avoid more chaos in the region, but especially because a large proportion of Jordanian citizens have Palestinian roots and are linked, through family and tribal ties, to Palestinians living in the West Bank

moving the embassy would breach the Jordanian-Israeli agreement that was signed thanks to US mediation and sponsorship. It would render final status negotiations into absurdity because the most important issue – Jerusalem - would have been settled as a fait accompli by the Israelis and the Americans

Every Libyan city, big and small, is by now accustomed to blackouts during certain hours almost every day of the week. The situation in recent months, however, has become unbearable, with the blackouts becoming longer and less predictable, making it difficult for hospitals and individuals with special needs to cope and carry out their daily routines. Some people have bought generators for personal use during blackouts, but the majority of people cannot afford them and access to cash through the banking system is severely restricted due to the banks' chronic liquidity problems.

Power cuts coupled with economic difficulties are exacerbating the fragility of the UN-backed Government of National Accord, which has little authority over the country, including Tripoli, where it is seated. It has been little more than a year since the Libyan Political Agreement was signed in Morocco on December 15, 2015, and nearly a year since the government it established installed itself in Tripoli. Little, however, has changed for the better in terms of daily life. In fact, the security situation and economic situation, including rising prices and lack of access to cash, are getting worse.

Ibrahim el-Meneey, a powerful Bedouin tribal elder who lives a few miles from the Israeli border, said that arrangement would be ideal, as long as the military sticks to guarding the road. The tribes, which have stockpiled everything from small arms to antiaircraft missiles, are doing a fine job of dealing with violent human smugglers, drug runners and other miscreants who have taken advantage of the security vacuum over the past year, he said. “Here, it’s all tribes,” Meneey said, sitting on a moonlit sandy patch outside his house, which is close enough to Israel that cell phones roam onto the country’s mobile networks. “Security is very stable.”

“The bedouin is a peaceful being,” Meneey said, sipping sweet tea. “But if he feels humiliated, he will never forget. The government has to work quickly to deliver justice.” If the Egyptian government fails to find the right approach to restore security and services, he said: “This could become like a second Afghanistan. It could become an international war.”

Sinai leaders say they have increasingly taken on tasks the state is not performing. Roughly six months ago, Hamdeen Abu Faisal, an Islamic scholar, became among the first in the region to set up informal tribunals that settle cases that would normally be the jurisdiction of local courts. “The people started to need someone to sort out their problems,” Faisal said. “There are no functioning courts, police stations or district attorneys.” The courts are not imposing corporal punishments, Faisal said, and are only arbitrating disputes among people who agree in writing to adhere to the decision of the scholars.

Militiamen have been blamed for a range of violence in Darna. On the same day Stevens killed in Benghazi, a number of elderly Catholic nuns and a priest who have lived in Darna for decades providing free medical services, were attacked, reportedly beaten or stabbed. There have been 32 killings over the past few months, including the city security chief and assassinations of former officers from Gadhafi's military.

"We don't want the flag of al-Qaida raised over heads," he added, referring to Ansar al-Shariah's black banner.

"We will talk to them peacefully. We will tell them you are from us and you fought for us" during the civil war against Gadahfi. But "if you say no (to integrating into the) police and army, we will storm your place. It's over."